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The basic premise upon which the theology of the New Testament is built is the faith that Jesus of Nazareth was the Messiah sent from God in whom the promised eschaton was definitively inaugurated in history and who was yet to return to bring the eschaton to completion in the kingdom that lies beyond history. The religious thought of the apostle Paul is dominated by this conviction. Thus eschatology is not sirnply one among the several of his key theological positions, but it is a fundamental conception that exercises a formative influence upon his whole view of God, of man, and of the universe. The purpose of this thesis is to make a study of the Pauline epistles to determine afresh the essential nature of the apostle's conception of 'last things' and to view his cardinal theological concepts in relation to his e3chatological teaching.

Argues that, against the contexts of confused royal identities, the co-mingling of the northern and southern kingdoms, and the anonymity of the weak king of Israel, the prophet Elisha in 2 Kings 2-8 is portrayed in a manner both royal and divine, performing deeds more typical of the king and YHWH. These deeds include the provision of food, healing, restoration, protection and security. As the final northern prophet in Kings. Elisha holds out the promise of YHWH's presence in a series of stories in which we find no direct speech from YHWH. The answer to the question raised in 2 Kgs 2.14, 'Where now is YHWH God of Elijah?' is answered in 2 Kgs 8.1-6: the great deeds of Elisha are the great deeds of YHWH. The portrayal of this prophet with divine and royal characteristics provides textual coherence to a set of narratives often viewed as disparate, based on the wide variety of form and content which they manifest. Part I (chapters 1-2) establishes the need for the present study. Chapter 1 argues that an examination of literary coherence in the Elisha narratives is overdue. Literary studies have run into some trouble in the book of Kings and the Elisha narrative has proved particularly difficult in this regard. It is asserted that the recent scholarly re-appraisal of <i>Legende</i> as a narrative category, the indistinct borders between <i>Sage, Legende</i> and historical narrative, the uncertainty of oral transmission given the presence of a written text, and the placing of the northern prophetic narratives at the heart of a book ostensibly about kings, pave the way for the present investigation. Chapter 2 provides a theoretical examination of coherence. While the use of the term 'coherence' has increased in biblical studies over the last twenty years, the field has not reflected adequately upon the question, 'What is coherence?' Therefore, chapter 2 looks to the fields of textlinguistics and poetics to provide tools for reflection upon this important question. We conclude that coherence may be viewed variously as 'discourse topic', 'global intention', or 'mental representation'. The chapter closes with the adoption of a model for reading the Elisha narrative.

The argument of the thesis is, that in the Synoptic tradition Jesus is portrayed as having a broadly sympathetic attitude to the ‘Living Natural World’ and that there is no significant difference in any of the three Synoptic Gospels in the way he is portrayed in this respect. In the thesis, the term ‘Living Natural World’ denotes animals and plants, including domestic animals. (There was no clear-cut division between wild and domestic animals in the Jewish world [<i>m. Kil. </i>8.6]). Since the work covers a range of texts, there is no discussion of historical Jesus scholarship, instead the thesis concentrates on how Jesus is perceived by his followers. The thesis follows the consensus that Matthew and Luke each used Q and Mark, as well as extra material peculiar to themselves. A number of key texts are discussed: these have been chosen to give a balance between those which appear to display a more positive approach to the Natural World, such as ‘the lost sheep’ (Luke 15:4-6; and //) and those which appear to display a more negative approach like ‘the Gerasene swine’ (Mark 5:1-20; and //). Synoptic texts referring to animals are very often figurative references to people. To resolve the tension between the symbolic and the literal, the thesis employs two methods. The historical-critical approach looks at the realities of the living animal or plant and its place in the Jewish world, while the exegetical literary approach examines the text, its context(s), what the symbolism conveys to the reader and the implied attitude contained in the reference to the animal or plant.

Within neo-Calvinism's involvement in cultural activity the doctrine of common grace has played a major part in being the legitimisation of Christian activity in the world. The purpose of the present work is to examine, from a standpoint sympathetic to the concerns of neo-Calvinism, the nature, function and validity of the doctrine of common grace as an understanding of the relationship of God with fallen creation and the effectiveness of the doctrine in harmonising our understanding of nature and grace within that branch of theology known as neo-Calvinism. The historical context of the common grace problem is introduced in Section I. Section II consists of a survey of how the doctrine has been treated in neo-Calvinist theology, with reference to representative theologians within this tradition, Kuyper, Hoeksema, Van Til, Schilder and Dooyeweerd. The response of Calvin to the questions raised in common grace is then examined. The greatest flaw in the construction of common grace is the distinction made between the incarnate Christ as Mediator of Redemption and the eternal Son as Mediator of Creation. The dualising tendency this introduces into the neo-Calvinist system of theology has serious effects which can only be overcome by re-asserting the importance of the Cross for the creation. In Section III there is an attempt to construct an approach to the relationship between God and creation which whilst avoiding the dualising tendencies of common grace is faithful to the Reformed tradition. The thesis pursued is that the doctrine of common grace is unable to harmonise completely the tensions within modern neo-Calvinism following from the manner of its federally based distinction between nature and grace.

My thesis is an investigation into the phenomenon of bisexuality and the problems, challenges and opportunities it presents towards traditional Christian theology. I examine the de constructive challenge that bisexuality and queer theory presents to what Althaus-Reid calls 'Totalitarian Theology'. My methodology is literature based, comes from a feminist liberationist perspective and my own personal experiences as a bisexual woman, adopting the analytical tools of philosophy, psychology and sociology. Through the utilization of this method, I hope to give a better understanding of this difficult and complex subject. During the course of my investigation, I have discovered that much of the research undertaken by theologians so far within the area of human sexuality has largely centred on the phenomenon of homosexuality and heterosexuality. Other than the work of Debra R. Kalodny and Queer Theologian Marcella Althaus-Reid, very little has been written about bisexuality. In contrast to their work mine is an autobiographical self - reflective account of the difficulties faced living in a culture based on monogamous heterosexuality. The points in which Althaus-Reid's work and my own diverge is in both cultural style and context. My bi-interpretation goes beyond hers because I provide a critical analysis of heterosexuality. My work is therefore unique, as I am using bisexual identity in a sustained and self-critical way with a view toward the creation of a 'critical bisexual theology' in my particular culture. When informed by queer theory, this has the potential to highlight the performativity of gender and its underlying instability. Bisexuality provides a further disruption because it also challenges dualism and it has a disruptive influence on the hierarchical structure, which is inherent within traditional Christian theology. The analytical tools of gender theory, philosophy, psychology and sociology bring to light the implicit dualism of gender construction and the power structures underlying it, enabling me to show how bisexuality has the potential to disrupt binary divisions. My chosen area of investigation also allows me to discuss body politics, sexuality and empowerment for both women and men alike. I ask if bisexuality is normative and, if so, why has it been repressed by religion and theology? If it is seen as normative, there are implications for both homosexuals and heterosexuals. I examine the implications of bisexuality for normative dominance and submission models of patriarchal sexual constructions, looking at the dangers these models create for women as well as challenging the notions of exclusivity that have been part of the patriarchal sexual package. Given that I am challenging the patriarchal system and the property ethic that underpins it, I wish to ask what level of intimacy is appropriate between consenting adults who are in other relationships? This question arises from the notion that bisexuals may need to express both sides of their sexuality if they are to remain functioning and developing individuals. Suggesting that people can be liberated into a wider understanding of sexuality, I will evaluate pleasure as a starting point for the creation of theology. Sexual non - conformity and pleasure is vital if, women are to have sexual autonomy it could be argued then that pleasure acts as an ethical guideline. An ethic of pleasure based on a model of partnership advances that sexual relationships based on love, trust and mutual respect rather than rankings of fear and force removes the ethical dilemmas experienced by people like myself who identify as bisexual. Taking my lead from Althaus-Reid, who is critical of holding onto our images of mono-loving gods and relationships and questioning such images, I ask which bodies can image the divine. We then get a radical incarnational theology because bisexuality is not just a way of thinking but is manifest in body knowing. Utilising her imaging of God in such a way a bi-god explodes the view of God as mono or duo. This image of God/divine can then be found in relationships that empower.

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The New Age Movement is an eclectic and syncretistic paradigm shift in world-views which is particularly affecting modern western culture. The major concern of this dissertation is to demonstrate how the New Age Movement challenges the evolution of Christian theology and the body-life of the church in its doctrine and devotion to God, the earth and human need. The thesis of this dissertation is that the New Age Movement as expressed in modern western culture is symptomatic of changes in foundational thinking which have also come about with regard to a change from a Biblical view of the origins of life, the authority and inspiration of the Bible and the uniqueness of the Gospel of Christ. The challenge of the New Age to the evolution of Christian theology is to establish an informative and evangelistic dialogue with the New Age to awaken within churches and individuals the various themes which have to do with care for the earth and human need without sacrificing the foundational structure of Christian belief in creation, the authority of the Bible and the Gospel of Jesus Christ for salvation. The introduction will introduce the popularity and wide scope of the New Age. Chapter one will follow with three sections. The first will introduce a wide range of definitions and critiques of the New Age by both protagonists and antagonists. The second section will offer an exposition of major themes in modern western culture and the global scene which constitute a paradigm shift. The third section will give an exposition of the major identifying marks of the New Age Movement.

This thesis is concerned with the nature of theological truth claims. The problem it addresses concerns what model of theological truth best allows for the comprehensiveness religious belief offers, without either superseding or being reduced to, a moral imperative. It focuses this concern upon an analysis of contemporary attempts to force a middle-way between religion and ethics using the idea of the <I>creative imagination</I> as a critical theological principle. The thesis defends the viability of theological truth claims in the current epistemological situation, and argues that while <I>possibility</I> may be the key notion that distinguishes them, nevertheless, to rely upon the creative imagination as that critical principle by which theological truth claims are to be judged, is to risk privileging metaphysics over morals. The thesis focuses upon two contemporary revisionist theologians - David Tracy and Steward Sutherland - who both share a commitment to a 'mediating' role for theology in the current situation. It suggests that Tracy's understanding of a theological truth claim as the <I>imagined possibility of self-authenticity </I>founders upon the fact that 'art' distances the individual from the existential moment wherein possibility becomes real, and therefore fails to demonstrate how possibilities-in-principle can become possibilities-in-fact. The thesis suggests by way of a contrast that Sutherland's understanding of theological truth as <I>lived possibility in the light of eternity </I>may escape some of the criticism made of Tracy's model. At the same time as being a critique of revisionist thought on theological truth claims the thesis offers itself as a contribution within revisionist theology, and supports the ideal of a publicly accessible theological truth claim. The substantive contribution that it offers is a warning against a model of theological truth that is over-dependent upon the idea that art is the one particular that has universal scope. The constitutive elements of this critique are first, the suggestion that theological truth claims may more successfully bridge metaphysics and morals by deconstructing the idealised existence that the imagination presents us with, and second, that the legitimation of theological truth can best be achieved by employing a <I>phronesis</I> model of reason as a critical principle.

This dissertation focusses on the theoretical base, and accompanying methodologies, required for text-linguistic analysis of Biblical Hebrew texts, and the degree of clarity required for communication of the results. After a brief theoretical introduction, and explanation of a few common terms, two chapters are devoted to interacting with five works which concern themselves to some degree with this issue (including works by Niccacci, Eskhult, Andersen, Khan, and Longacre). Longacre's book was used as a springboard to launch into an introduction to the tagmemic school of text-linguistics (or "discourse analysis"); my intention has been to contribute explanations in plain English of some of the fundamental concepts of this model, in order that hebraists may make more use of its considerable benefits. In particular, Longacre's identification of several possible text-types (which free us from trying to describe Reported Speech as a single text-type with extremely flexible rules), and of the correlation of a scale of foregrounded to backgrounded clause-types for each significant text-type, promises to streamline description of Hebrew considerably. The next two chapters apply these concepts to biblical texts taken from Judges, Leviticus, Exodus, and Ruth. In these chapters, several text-types are confirmed, and their verb ranking identified. Reported Speech is found to have a slight modifying influence on these text-types, but it is suggested that this is due to internal cohesion with the speech formula into which it is embedded (contra Niccacci).